390、由此可推断出天堂里的等级是怎样的，也就是说，人如何热爱、尊敬和荣耀功用，就如何热爱、尊敬和荣耀与功用相连的人；人照着他将功用归于主、而非自己的程度而得到热爱、尊敬和荣耀，因为他的智慧到这个程度，他也在这个程度上出于良善发挥功用。属灵的热爱、尊敬和荣耀无非是对此人里面的功用的热爱、尊敬和荣耀，还因功用而荣耀此人，而不是因此人而荣耀功用。此外，从属灵的真理来看待人，不会有其它方式，因为看这个人和看那个人没什么分别，无论他们的尊荣是大还是小，唯一感知到的区别是智慧上的区别。智慧就是热爱功用，也就是热爱同胞、社区、国家和教会的福祉。这也构成对主的爱，因为一切的良善是功用的良善，都来自主；这也构成对邻舍的爱，因为邻舍就是在同胞、社区、国家和教会里面应该被爱的良善，并且是为了他们的缘故而做。｛注1｝
｛注1｝：爱邻不是爱这个人，而是爱在他里面并构成他的事物（5025，10336）。那些爱这个人，而非爱在他里面并构成他的事物的人，同等地爱恶人和善人（3820），并同等地帮助恶人和善人；然而，向恶人行善就是向善人行恶，这不是爱邻舍（3820，6703，8120）。法官惩罚恶人，好叫他们得以改造，不去败坏或伤害善人，就是爱他的邻舍（3820，8120，8121）。每个个体、社区、国家和教会，以及最广泛意义上的主的国度，都是邻舍，出于良善之爱、按照他们状态的品性，对他们行善，就是爱邻舍。这意味着邻舍就是它们的福祉，是我们所要关注的（6818-6824，8123）。
------------
390. 由此可推断天堂里的等级是何性质, 即: 人如何热爱, 珍视, 尊重功用, 就如何热爱, 珍视, 尊重与功用有关的这个人; 这个人照着他将功用归于主, 而非自己的程度而得到热爱, 珍视和尊重; 因为他的智慧就到这个程度, 他也在同等程度上出于良善发挥功用. 属灵的热爱, 珍视和尊重无非是对此人里面的功用的热爱, 珍视和尊重, 连同由于这功用而对此人的尊重, 而不是由于此人而对功用的尊重. 若从属灵的正确视角来看待人, 这就是看待他的唯一方式, 因为这时, 看这个人和看那个人没什么分别, 无论他们的等级是大还是小. 所看到的唯一区别是智慧上的区别; 智慧就是热爱功用, 也就是热爱同胞, 社区, 国家和教会的福祉. 正是这一点构成对主之爱, 因为一切系功用之良善的良善皆出于主; 这一点也构成对邻之爱, 因为邻舍就是同胞, 社区, 国家和教会里面被爱并为它们的利益而行的良善.
注: 爱邻不是爱这个人, 而是爱在他里面并构成他之物(天国的奥秘 5025, 10336节). 那些爱这个人, 而非在他里面并构成他之物的人同等地爱恶人和善人(天国的奥秘 3820节), 并同等地帮助恶人和善人; 然而, 向恶人行善就是向善人行恶, 这不是爱邻(天国的奥秘 3820, 6703, 8120节). 法官若惩罚恶人, 好叫他们得以改造, 不去败坏或伤害善人, 就是爱他的邻舍(天国的奥秘 3820, 8120, 8121节). 每个个体, 每个社区, 以及国家和教会, 最广泛意义上的主的国度都是邻舍, 出于对它们福祉的热爱并照其状态的性质帮助它们就是爱邻舍; 这意味着邻舍就是它们的福祉, 是我们所要关注的 (天国的奥秘 6818-6824, 8123节).
------------
390. 由此可知天國的等次是何性質, 就是說, 人獲得愛慕, 敬重, 是照他所履行的職分。人若不將善歸於己, 而歸於主, 就獲得愛慕, 敬重, 也得成為智者, 以良善的動機發揮作用。心靈的愛慕和敬重, 無非是愛慕和敬重人所盡之用, 是因為用而尊重人, 非因為人而尊重用。正確地看一個人, 這是唯一的方式。在那種視角下, 我們看人就沒有分別, 不論其等次或高或低, 我們看見的唯一分別是智慧的大小, 而智慧乃是熱愛用, 也就是熱愛鄰人, 社會, 國家, 教會的福祉。
愛主由此構成, 因為實用之善無不出於主。愛鄰也由此構成, 因為"鄰人"系指鄰舍, 社會, 國家, 教會的福祉, 這是我們所當愛的。愛鄰即為他們謀福祉。
390. This enables us to determine what rankings in the heavens are like, namely that we love, value, and respect the functionaries the way we love, value, and respect the functions that are associated with them, and also that these functionaries are loved, valued, and respected to the extent that they do not attribute their use to themselves but to the Lord. To that extent they are wise, and to that extent they fulfill their uses from good motives. Spiritual love, value, and respect are nothing but love, value, and respect for the use in the role, respect for the role because of the use and not for the use because of the role. If we look at people from a spiritually true perspective, this is the only way to see them. Then we see one person as much like another, whether their rank is great or small. The only difference we see is a difference in wisdom, and wisdom is loving use, which means loving the welfare of our fellow citizens, our community, our country, and the church.
This is also what constitutes love for the Lord, since everything good that is effectively good comes from the Lord. It also constitutes love for our neighbor, since our neighbor is the welfare that is to be loved in our fellow citizens, our community, our country, and our church, and that is to be fostered for their sakes. 1
Footnotes:
1. Loving our neighbor is loving not the role but what is in our neighbor and is the source of our neighbor: 5025, 10336. People who love the role rather than the substance and source of the person love the evil just as much as the good: 3820; and help evil and good people equally even though helping evil people is hurting good ones, which is not loving one's neighbor: 3820, 6703, 8120. Judges who punish evildoers in order to correct them and to keep them from corrupting and harming good people are loving their neighbor: 3820, 8120-8121. Every individual and community, the country and the church, and in the widest sense the Lord's kingdom, are all "our neighbor," and helping them out of a love for their welfare and according to their state is loving our neighbor: this means that their welfare, which is to be focused on, is our neighbor: 6818-6824, 8123.
------------
390. From this it may be inferred what subordinations in the heavens are, namely, that as anyone loves, esteems, and honours a use, he also loves, esteems, and honours a person with whom the use is connected; also that the person is loved, esteemed and honoured in the measure in which he ascribes the use to the Lord and not to himself; for to that extent he is wise, and the uses he performs, he performs from good. Spiritual love, esteem, and honour are nothing else than the love, esteem, and honour of the use in the person, together with the honour to the person because of the use, and not honour to the use because of the person. Moreover, one who regards men from spiritual truth, regards them in no other way, for he sees one man to be like another, whether in great or in little dignity, the only perceptible difference being a difference in wisdom; and wisdom is loving use, that is, loving the good of a fellow citizen, of society, of one's country, and of the Church. It is in this that love to the Lord takes up its abode because every good that is a good of use is from the Lord; and so also does love towards the neighbour, because the neighbour is the good that is to be loved in a fellow citizen, in society, in one's country, and in the Church, and that is to be placed before them. 1
Footnotes:
1. Loving the neighbour is not loving the person, but loving that which is in him and which constitutes him (Arcana Coelestia 5025, 10336).
Those who love the person, and not that which is in him, and which constitutes him, love equally an evil man and a good man (Arcana Coelestia 3820); and do good alike to the evil and to the good; and yet to do good to the evil is to do evil to the good and that is not loving the neighbour (Arcana Coelestia 3820, 6703, 8120).
The judge who punishes the evil that they may be reformed, and may not contaminate or injure the good, loves his neighbour (Arcana Coelestia 3820, 8520, 8121).
Every individual and every community, also one's country and the Church, and in the most general sense the kingdom of the Lord, are the neighbour, and to do good to these from a love of good in accord with the quality of their state, is loving the neighbour; that is, the neighbour is their good, which is to be consulted (Arcana Coelestia 6818-6824, 8123).
------------
390. From this it may be inferred what subordinations in the heavens are, namely, that as any one loves, esteems, and honors the use he also loves, esteems, and honors the person with whom the use is connected; also that the person is loved, esteemed and honored in the measure in which he ascribes the use to the Lord and not to himself; for to that extent he is wise, and the uses he performs he performs from good. Spiritual love, esteem, and honor are nothing else than the love, esteem, and honor of the use in the person, together with the honor to the person because of the use, and not honor to the use because of the person. This is the way, moreover, in which men are regarded when they are regarded from spiritual truth, for one man is then seen to be like another, whether he be in great or in little dignity, the only perceptible difference being a difference in wisdom; and wisdom is loving use, that is, loving the good of a fellow citizen, of society, of one's country, and of the church. It is this that constitutes love to the Lord, because every good that is a good of use is from the Lord; and it constitutes also love towards the neighbor, because the neighbor means the good that is to be loved in a fellow citizen, in society, in one's country, and in the church, and that is to be done in their behalf. 1
Footnotes:
------------
390. Ex his concludi potest, quales sunt subordinationes in caelis; quod nempe sicut quisque amat, aestimat, et honorat usum, ita quoque amet, aestimet et honoret personam cui usus ille adjunctus est; et quoque quod persona tantum ametur, aestimetur et honoretur, quantum usum non addicat sibi sed Domino; tantum enim sapiens est, et tantum usus, quos praestat, ex bono praestat. Amor, aestimatio et honor spiritualis nec aliud est quam amor, aestimatio et honor usus in persona; ac honor personae ex usu et non usus ex persona. Qui etiam homines ex spirituali vero spectat, nec aliter spectat nam videt unum hominem similem alteri, sive in magna dignitate sive in parva sit, sed differentiam solum in sapientia et sapientia est amare usum, ita bonum concivis, societatis, patriae et ecclesiae. In hoc etiam consistit amor in Dominum, quia a Domino est omne bonum quod est bonum usus; et quoque amor erga proximum, quia proximus est bonum quod amandum in concive, societate, patria et ecclesia, et quod praestandum illis. 1
Footnotes: